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And as all my arguments prove ineffectual, and I cannot persuade one of you to come, he has determined to exert his own power on a certain number, and make them willing.

Then your master is partial, and does not give us all an equal opportunity to come to the feast.

The servant replies, you just now acknowledged that all were freely invited, and that whosoever will, may come. Have you any reason to find fault, because you are left to your own choice? Will you find fault even if my master has not determined to make you willing to come?

The other replies, I do not believe your master has determined to make any willing. I believe that all are left to their own choice.

Why then, replies the servant, do you not come? If no special power is necessary to make you willing, why do you stand making excuses? Why do you not come now? I tell you again, you are so opposed, that you never will come, unless my master exerts his power to make you willing. And there is but one way for you to prove my declaration false; and that is to come. Now contradict what I say, by coming of your own accord. I call upon you to do it; and again repeat the assertion that you never will do it unless my master makes you willing.

But instead of coming to the feast, he stands disputing with the servant. How discouragingly you talk. You tell us, if your master has not determined to make us willing, we never shall be willing. Is not this a discouraging doctrine?

If it is discouraging, the servant replies, to hear that my master has determined to make some willing, and

to leave others to their own choice, let us suppose that he has not determined to make any willing, but to leave all to their own choice. Is this more encouraging?

He now pleads another excuse. He says, if your master has not determined to make me willing to come to the feast, I cannot come. How can I?

This, replies the servant, is giving up the point. If you cannot come, unless my master makes you willing, then what I said is true; that you never will come unless he makes you willing. And remember, your opposition is all that hinders. You labor under no other inability.

But, says the other, if your master has not determined that I shall come, I cannot, and I am not to blame.

It is your duty to come, says the servant, whether he has determined to make you willing or not. Thousands who have been invited, have never come; nor has my master made them willing; and he has punished them for not coming. And thus he will deal with you, and I leave you to settle the matter with him.

And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned and rebuked them, and said, ye know not what manner of Spirit ye are of.-LUKE ix: 54, 55.

What a lesson of instruction is this to all the disciples of Christ. If the warm-hearted disciples, James and John, in vindicating the cause of their divine aster, might lose a good temper, and indulge a bad

one how does it become others to take heed. James and John were certainly on the right side-on the side of religion, and the side of Christ. In this they were right. Well might they feel a holy indignation. But with this, they unwittingly suffered a bad spirit to be intermingled, for which they received a solemn rebuke. What a lesson of instruction is this to the ministers of Christ, who are sent to cities, towns, and villages, as messengers before his face to call upon the people to open their houses and their hearts to receive him. Should they meet with a repulse, through prejudice and pride and unwillingness to receive the Saviour, this may well grieve their hearts; but in vindicating the cause of Christ, and urging sinners to receive him they must not forget the solemn caution, " take heed to thyself." The example of the two ardent disciples, is recorded for their instruction and warning. In the ardor of their zeal, there may be something noble, but still they may lack the meekness and gentleness of Christ. The case before us is truly affecting. That which many have commended as bold and heroic in the cause of religion met with the divine rebuke, "Ye know not what spirit ye are of." While ministers are faithful to deliver their whole message, whether men will hear, or forbear, let them look well to the Spirit by which they are actuated.

And he said unto another, follow me. But he said, Lord, suffer me first to go and bury my father.-LUKE ix: 59.

The circumstances of this case, seem to have been peculiar. The person who was called upon to follow Christ, was in deep affliction. His father was dead.

Lord, I will follow thee, but suffer me first to pay the last tribute of respect to a deceased parent.

How many in similar circumstances, resolve to attend to the subject of religion. How many when called to stand by the sick and dying bed of a father, a mother, a brother, a sister, or some dear friend, resolve that they will attend to the subject of religion. They sigh, and are ready to exclaim, "let me die the death of the righteous and let my last end be like his." Or it may be they are summoned to hear the warning voice of such as have neglected the concerns of their souls, and slighted all the calls and melting invitations of the Saviour, while in health. The very sight itself, or even the tidings of the death of kindred and friends, checks the spirit of worldliness and vanity, and says impressively, "Be ye also ready." Thousands under these circumstances, have felt the littleness of earth with all its concerns, and have resolved that they will attend to the great concerns of the soul. But unhappily, as the case before us, their very afflictions prevent an immediate attention to the subject, and thus the call of infinite mercy, is neglected to their eternal undoing.

And there are diversities of operations but it is the same God which worketh all in all.-1 CORINTHEANS Xii: 6.

Religion is the same everywhere, but there is a diversity of manner in which persons are brought to experience religion. Diversities of operations but the same result-all are brought to possess the same Spirit-all children of God-all members of Christ

all possess his image, and of course resemble each other.

Difference in the following respects.

1. As to time of life, when converted. Some old-some young, third, sixth, ninth and eleventh hour.

2. As to means of conviction.

Some by hearing a sermon-reading the Biblesome other book-alarming providences-word dropped by a friend-by seeing others anxious-seeing others joyful-hearing of the conversion of others-by their own wickedness-a thought suggested by the Spirit without any apparent means.

3. As to the clearness of evidence of conversion. Some sudden and very clear-others less clear and gradual-like the rising light of the morning. 6. As to growth in grace.

Some bring forth a hundred fold-some sixty-some thirty.

Reflections.

1. Others not a perfect standard of trial for us. Word of God.

2. There is in the church a beautiful vanity. Like flowers in a garden.

"Let us get up early to the vineyards."

Let us all be careful to possess the graces of the Spirit —and to grow in grace.

I thought on my ways, and turned my feet unto thy testimonies. I made haste and delayed not to keep thy commandments.-PSALM cxix: 59, 60,

The Psalmist here gives an account of his conversion.

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